JAIN DATABASE
Jain Study Center of North Carolina
Federation of JAINA
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Pratikraman
Descriiption an explanation in English
by
NARENDRA and SONAL SHETH
9133 Mesa Woods Avenue
San Diego, CA 92126 July 27, 1992
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PREFACE
This is our humble endeavor to make the Pratikraman more
meaningful to the English speaking Jains, especially our children.
As Jains, we are committed to do Pratikraman twice a day. Before
going to sleep, we should do Evening (Devsi) Pratikraman, for the
sins during the day. Same way, for the sins during the night, we
should do Morning (Rayi) Pratikraman. However, it is understandable
that everyone can not spare that much time everyday. They should try
to do it every fifteen days (Pakkhi). But if your business schedule
does not leave even that much time, you should strive to practice it
every four months (Chomasi). But if that is also too much, then you
have to do it once a year (Samvatsari). This is a must! Those who
do not practice it once a year, automatically loose their Jainatva,
according to the scriptures. Their Karmas become sticky (Nikachit),
and they go back into Mithyatva.
Many people have complained that they do not practice Pratikraman
because they do not understand any meaning of what is said in it.
Our own experience is no different. For many years we did our
Pratikraman in Ardhamagdhi, but we never found it very appealing or
meaningful. Then a few years ago, we came across a book that helped
us do it in Gujarati. That time, for the first time, we understood
the meaning of the twelve vows in depth, so we could now implement
some of them in our daily life.
When we do a Pratikraman, we do ask our children to sit with us.
The next year we did the Pratikraman again in Gujarati. We noticed
that the children did not understand it any more than what we
understood from the Ardhamagdhi one, and we felt like we could do
more. A few other friends also felt the same. They requested to us
that we translate the Pratikraman into English. At first, we
shrugged off the idea, saying that it was a monumental task, too big
for us. Because, the traditional Pratikraman is too much detailed
for translation. English vocabulary is not built for eastern
religions.
The other complaint from the people who do not practice the
Pratikraman, is that it takes too long to finish the Pratikraman. We
do believe that traditional Pratikraman, that lasts for nearly three
hours, has many silent benefits. However, we also thought that a
semi-traditional Pratikraman, with all the essence preserved from the
traditional one, could be equally beneficial, especially if it is
made simple and easy to understand. Something would be better than
nothing. So we would simplify and make it semi-traditional only,
leaving the real challenge of full text translation for someone else,
a more serious scholar.
We thought that the length of the condensed version should be no
more than one hour, because holding attention for more than that is
difficult. But how could we condense it to be shorter? We noticed
that there were many verses which were repeated several times. For
example, the Prayer to 24 Tirthankars and all Siddhas was repeated 40
times. While translating it to English, we would recite it only
once, saving many minutes. Another example was, about the three
separate Obeisances to the Virtuouses, for Arihants, Siddhas, and
Gurus. We would combine them all in one. And then, since there are
no Sadhus present here in America while doing the Pratikraman, we
could remove many redundant Vandanas.
The area of the 12 vows for householders needed some attention.
According to two of our reference books, we must take (and keep)
these vows. In one book, they are listed in very great details; in
other, in much fewer details. However, we have observed that very
few people realize that they are taking vows, much lesser they mean
taking or keeping them seriously. On the other hand, in two other
books, these vows are just mentioned, without any details, or
emphasis on taking or keeping them.
In our personal life, these vows have played a very important
role. Even the awareness, and periodical reminders, are bound
ultimately to have some positive impact on the listener. So as a
middle ground, we would put them with some details, and essence
preserved.
Especially after the below mentioned experience of the ten year
old boy, who became a vegetarian after listening the Pratikraman in
English the very first time, we feel strongly in favor of taking and
keeping these vows. These are not totally restricting vows; these
are only small and manageable vows. Maybe, you should try to
concentrate on one vow a year. That would be a slow, but steady
progress. "PROGRESS" is a very important element in Jainism.
Regarding the postures (Aasans). During the Pratikraman, we used
to do several of them in India. There must be some silent benefits
in those also, no doubt, but we never learned their significance
before leaving India. So we have ignored them here in San Diego.
Besides, they are not very comfortable either. However, they are
included here, with due courtesy to Dr. Premchand Gada of Lubbock,
Texas. Since this is only a semi-traditional Pratikraman, you may
consider them also optional.
But still, the language was a problem. Fortunately, however,
before the next year's Paryushan, we came across an English book.
That book, "SHREE SAMAYIK PRATIKRAMAN SOOTRA (WITH MEANINGS)",
was authored and translated in English by Pujya Mahasati
Dharmashilaji, M.A.; Ph.D., and Dr. Nilesh V. Vora, F.C.P.S.; D.G.O.;
D.F.P. It was published by Shree Ghatkopar, Agra Road Sthanakvasi
Jain Shravak Sangh, Ghatkopar West, in Maharashtra. We are highly
indebted to them for their efforts.
With that book as our main reference, we have produced this book.
The very first year after preparing it, our dividend came through
from a ten year old American born boy. After listening to the
English version, the very next day, he took a decision to quit eating
meat. We felt that it was a great reward for our efforts, and we
felt very gratified. We felt that we have proof that there are
enough benefits to be derived from this abbreviated version.
To the Pratikraman, we added an overview for an introduction, and
a Glossary of non-English words, to complement the whole effort.
Then Shri. Manubhai Doshi of Chicago, Illinois, wrote in detail on
the significance of the six essentials. He also provided for the
Uvasaggaharam Sootra, Jay Viyaray Sootra, and Shanti Stotra. These
three were not in our reference book, so we have identified them as
"optional".
Shri. Manubhai Doshi, Ms. Jackie Purvis of Lubbock, Texas, and
our son, Roopesh, should get a lot of credit for helping us. They
went over the text several times. They corrected the grammar, and
did the proofreading. Without their patience and help, we can not
imagine how we would have put it all together. Last, but not least,
our friends at The Jain Society of San Diego should be commended for
being the testing ground with so much tolerance and keeping our Jain
spirit up.
Experts may not agree with all our interpretations. But please
read this work in the spirit that this is only a condensed semi-
traditional version, that takes approximately one hour.
No book is finished, until it is printed and sent out. That
requires financing. JAINA President, Dr. Sulekhbhai Jain, provided a
lot of encouragement and moral support, and also found a donor to
print enough copies to circulate to every Jain household in North
America. And then, without a daily encouragement from Prembhai Gada,
how can we be sure, that this project would have come to a fruition?
This project brought us together, and very close. Our very hearty
thanks to both of them.
And our utmost thanks go to the couple without whose help this
publication would not have been possible. They are Dr. Mahendra R.
Varia and Dr. (Mrs.) Chandraben M. Varia of Martin, Kentucky. For
any community project fund is very critical. We can talk and and
plan and we can even get script written but unless it is funded it
can not go any further. So we are heartily thankful to them for
donating necessary fund to make this dream of many Jain Americans
come true.
For the sake of Ahimsa to trees, we have used recycled paper.
Hopefully, we have spared some trees! Our printers, Dilipbhai and
Ranjanaben Patel, were very cooperative and understanding in locating
a source of Ahimsak soybean based ink.
Once more we will admit, that we do not profess perfection.
Despite our intentions to make this publication free from faults, we
are sure that there would be scope for further improvement. If you
have any suggestion in this respect, we request you to bring the same
to our notice so as to enable us to incorporate all useful
suggestions in the subsequent edition.
July 27, 1992. NARENDRA and SONAL SHETH
9133 Mesa Woods Avenue
San Diego, CA 92126
Phone: (619) 693-8272
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OVERVIEW
Every year, at least once a year, we do an annual rite, called
Samvatsari Pratikraman, in which we hear the summary of Jainism. The
Pratikraman is done on the last day of Paryushan, the days of Jain
festival. Usually these days come in August or September, depending
upon the lunar calendar for the year.
The original Pratikraman is in the Ardhamagdhi language. That
language was spoken in the times of Mahavir, and most of our
scriptures are written in it. To make the Pratikraman easier, here
is a short overview. Also, in here you will find some explanations
about a few concepts, and terminologies.
First of all, the words "Paryushan" and "Pratikraman".
"Paryushan" means "to stay near", and "Pratikraman" means "going
back". These phrases refer to the "Atma", the Indian word for soul.
During these festive days of Paryushan, we try to take our soul back
to its original virtues, which are compassion, peace, equanimity,
forgiveness, etc., and keep it there. During the Pratikraman, we
repent or ask for forgiveness for various deeds where we might have
done wrong. It also reminds us of what is right and what is wrong,
so we can attempt to prevent those things from happening again in
future.
TEXT OF PRATIKRAMAN
First, we recite the Navkar Mantra, the most important of all the
Mantras, consisting of nine lines. Then we bow to our Guru. Then,
we ask for freeing ourselves from the sins of hurting living beings
while walking. Next, we recite the vow of adopting Kayotsarga, the
motionless posture, until completion. It is such a motionless state
of body, that even though the soul is there, the body behaves as if
the soul left the body. Then, comes Prayer to 24 Tirthankars and all
Siddhas, in which we list, bow, and praise the 24 Tirthankars for
their great virtues. They are also known as Arihants, implying
victors over enemies such as anger, pride, deceit, greed, hatred,
jealously, etc. After that, we recite the vow of Samayik, the
equianimous state of mind, speech, and body for the next 48 minutes.
Then, we express our respect for the virtues of our great Arihants,
Siddhas, and Gurus. Then, we express our desire for forgiveness from
our lapses.
Next, we affirm the importance of knowledge and how we should
treat the scriptures. We also affirm the importance of true faith
and need of staying away from the hypocrites.
All this has taken approximately 10 minutes. Then for next 20
minutes, we talk about The 12 vows of householders, which is probably
the most important part of the Pratikraman. These 12 vows have been
broken down into 3 categories: 5 Anuvrats, 3 Gunavrats, and 4
Shikshavrats. Vrat means vow, Anu means small, Guna means
enhancement and Shiksha means learning or training. Because while
living a household life, we can not observe complete vows like Munis,
we take lesser (minor) vows that we can abide by.
The five Anuvrats are about non-violence, truth, non-stealing,
self-control, and non-accumulation. In the first Anuvrat, we define
up to what extent we will observe the vow of non-violence. In the
second Anuvrat, we list what kind of lies we would not commit. In
the third Anuvrat, we iterate our non-stealing stance. In the fourth
Anuvrat, we abide to refrain from sensuality. The fifth Anuvrat is
for putting limits to our desires for material wealth, and not
exceeding them.
The three Gunavrats are for enhancing in certain matters the
above Anuvrats by setting geographic boundaries, restrictions on
consumption of avocations, etc. In the first Gunavrat, we set
geographic limits beyond which we would not go. In the second
Gunavrat, we accept restrictions on the gross number of articles of
consumption. We also decide to stay away from all trades which may
contribute to violence, directly or indirectly. In the third
Gunavrat, we resolve to refrain from meaningless violence.
The four Shikshavrats are about practices that slowly, but
steadily lead towards our eventual goal of Moksha. Though it may
seem difficult, it is possible to do so in gradual steps. The first
Shikshavrat is to take Samayik (48 minutes of equianimosity) as often
as possible. The second Shikshavrat is to put further restrictions
on geographic limits beyond which we would not go. The third
Shikshavrat is to live occasionally like a Muni for one day, which is
also known as Poshadhvrat. The word Muni implies a vow of only
observing, without praising or complaining; only keeping silence
(Maun). The fourth Shikshavrat is to take care of the needs of the
Munis and others in need. This is known as Atithi Samvibhagvrat.
Atithi means someone who may come unexpectedly, without invitation
(such as a Sadhu), and Samvibhag means sharing, with love and
respect.
After these 12 vows, we express our desire for Santharo, the
peaceful, voluntary and planned religious death. Next, we remind
ourselves to stay away from the eighteen types of sinful acts. After
that, we remind ourselves about the twenty five types of wrong
beliefs, which we should stay away from.
After that, we recite "Auspicious Fours", in which we accept the
supremacy and shelter of Arihants, Siddhas, Sadhus and the religion
taught by Kevalis. Now we have finished 2/3 of the Pratikraman.
Before proceeding further, let us pause for a moment, to recall
the areas where other living beings exist. The world where we live
is a part of Bharat Kshetra. Kshetra means area. The other Kshetras
are Mahavideh and Airavat. These Kshetras are located in two and a
half Dweeps. A Dweep is a large isolated area. The names of these
Dweeps are Jambu Dweep, Dhatakikhand Dweep and Pushakarvar Dweep, of
which in the last one only half area is used for living. Each
Kshetra has four similar counterparts. That means, there are five
Bharat Kshetras, five Mahavideh Kshetras, and five Airavat Kshetras.
Bharat Kshetra is located in the southern Jambu Dweep.
In our Bharat Kshetra, only 24 Tirthankars are born in each Kaal.
They re-establish religion and a fourfold society system, consisting
of Sadhus, Sadhvis, Shravaks and Shravikas. A Kaal is a very, very
long period of time, more than billions of years long. So the
existence of a Tirthankar is a rare event here in Bharat Kshetra.
But it is not so for the Mahavideh Kshetra. On each Mahavideh
Kshetra, at any given time, there are at least four Tirthankars in
existence. At some times there are as many as thirty two! This
means that totally on all the five Mahavideh Kshetras, at any given
time, there are at least twenty Tirthankars! That is how Mahavideh
Kshetra is more sacred than other Kshetras.
Kevalgnan is obtained by Tirthankars, and can be obtained by
other souls too. Kevalgnan is perfect knowledge. After acquiring
it, and after that life is over, there is no rebirth for them. For
them, the cycle of births and deaths ends forever. Any soul can
attain Moksha, the state of liberation. They do not necessarily get
liberated immediately after attaining the Kevalgnan. They finish
their life, preaching religion to others. They are known as Kevali
Lords. In our Bharat Kshetra, each Kaal is divided into six
sections, each one known as an Ara. Kevalgnan is possible only
during the 3rd and 4th Ara (during the same time when the 24
Tirthankars are born) of a Kaal. Now the 5th Ara has already started
some 2500 years ago, so there are no Kevalis here. But at any given
time, in the five Mahavideh Kshetras, there are 30 to 90 million
Kevali Lords. Kevalis are omniscient, but have no attachment or
hatred for any living being.
Now, a few words here about rest of the Universe. We learn in
science about the earth, sun, stars, galaxies, etc. The science
based on telescopic knowledge does not go far beyond that, but
Jainism does. (For thousands of years, before microscopes were
invented, science did not know about micro bacteria life, but Jainism
did.) The Universe is in the shape of a human standing with both of
his hands on his waist, and the legs spread out. Our Bharat Kshetra
is near the area where the navel would be, heaven is above it, and
hell is below it. Above all, at the top, there is Muktishila (the
area for liberated souls), where the souls ascend to and reside upon
liberation from the human body. They never come back to live another
life. (The distances are also given in the scriptures, the unit
being Yojan, but nobody can meaningfully define it.)
So now, for next 15 minutes, we pay our homages to the
Tirthankars and Kevali Lords in the Mahavideh Kshetra. We read a
list of all the twenty Tirthankars' names. We read about their
virtues. Then we pay our homages to the Siddha Lords, along with
all the 24 Tirthankars of this Kaal, from our Bharat Kshetra, who
have already attained Moksha. They have gotten rid of all their
Karmas, and have broken the cycle of misery, poverty, sickness, etc.
Then, we bow to the Sadhus and Sadhvis (female Sadhu) in all the
Kshetras. They have given up their family lives, their wealth,
house, jewelry, etc. with the intention of uplifting their souls. We
then pay our respects to fellow Shravaks and Shravikas (male and
female householders), who live here and in the other Kshetras, and
follow the principles of Jainism. And last, but not least, we
remember the non-human souls, even though they are at a lower level
than ours. There are 8 million and 400 thousand species living in
various broad categories such as human beings, heavenly and hellish
beings, animal and vegetable beings, amoebas, etc. To all of them,
we request for forgiveness.
In the end, we ask for forgiveness for any improprieties that we
may have committed during the Pratikraman. Also, we take a symbolic
vow. This is to remind us of self-control. If the Pratikraman is
done in evening, as usually the case is, the vow is for Chauvihar,
that is, not eating or drinking anything for rest of the day and
night, until the next day morning. If it is not possible, we take
the vow of Tivihar, which means the same as Chauvihar, except that we
allow ourselves water. If the Pratikraman is done in morning, not
eating or drinking is for only one or two hours.
PREPARATION OF SAMAYIK
Before starting your Samayik or Pratikraman, finish all your
other worldly chores, so that your mind does not get involved in
those thoughts. This includes all the physiological as well as
socio-economic matters. Select a quiet place so that you can
concentrate. It is preferable that it has good natural ventilation,
also it should have enough natural light. Wear simple, freshly
washed clothes. Two pieces of white cotton wrap around are advised.
Sit on a mat just big enough for one person. Clean the sitting place
with a Rajoharan, or something else which is gentle to remove any
bugs if present. Take care at all times, that you do not hurt any
bug or insect.
PROCEDURE TO START SAMAYIK
After dressing up properly and getting in a proper place, recite
first four lessons, and after that sit motionless and meditate on
either Lesson 3 and Lesson 1, or Lesson 1 alone for five times.
After this, recite Lesson 5. Then, offer three bow downs to monks or
nuns present, or to Lord Shri Simandhar Swami in the direction of
North-East corner. Then, recite Lesson 6 and Lesson 7, and after
that, recite Lesson 1 for three times. This completes how you accept
the vow of Samayik for 48 minutes.
PROCEDURE TO END SAMAYIK
Recite first four lessons, and after that sit motionless, and
meditate on either Lesson 3 and Lesson 1, or Lesson 1 alone for five
times. After the meditation is over, recite Lesson 5. After this,
recite Lesson 8 and Lesson 7, and after that, recite Lesson 1 for
three times. This completes the end of the vow of Samayik.
PRATIKRAMAN
First, we should take Samayik. We get up and bow down three
times to the monks or nuns or to Lord Shri Simandhar Swami in the
direction of North-east corner and seek the permission for
Pratikraman.
During whole Pratikraman, depending on time and occasion, "day
time" word may be replaced by " night time" if you are doing in the
early morning or "fortnightly time" if you are doing every 15 days,
"four monthly time" if you are doing it four months, or "yearly time"
if done once a year on SAMVATSARI DAY.
REMINDER OF MISTAKES TO AVOID
During Samayik or Pratikraman, we concentrate our minds. So we
keep our thoughts and body steady, without movement. There are
thirty-two different kind of mistakes that we should avoid, as listed
in our scriptures, for mind, speech, and body.
The ten mental lapses to avoid are: Doing Samayik without
respect to Dev, Guru and Dharma, or for fame and prestige, or out of
desire for wealth, or with fear or pride, or for other material
reward, or with doubt, anger, or impertinence, or under compulsion,
without the willingness to do it.
The ten verbal lapses to avoid are: Speaking bad words or
speaking without thinking, or talking or singing songs which raise
uncontrollable emotions, or indulging in quarrelsome language,
gossips, mocking language, irrationality, or in doubtful (mixed)
speech, or uttering incomplete words or letters, or uttering speedily
without clarity.
The twelve physical lapses avoid are: Sitting uncourteously with
crossed legs or with one leg over another, or with unsteady posture,
or with unsteady eye-sight, or by leaning against something, or with
hand on the head or forehead or in a sorrowful posture, or doing
domestic work, or stretching body, hands, or legs lazily, or
drowsily, or making sound by cracking knuckles, or scratching dirt
from body or rubbing itching parts, or sleeping.
By doing Samayik without these mistakes, and doing it with
correct procedure, we get immense and incalculable benefits.
IN THE END
In the end, we wrap up the Pratikraman by finishing the Samayik
in a proper manner. Then, we rise and say "MICHCHHAMI DUKKADAM" to
each other. These two words are the most significant ones, meaning
"I beg for your forgiveness." They are recited throughout and at the
end of the Pratikraman.
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SIX ESSENTIALS
(by Manubhai Doshi)
The soul in its pure form is imbedded with infinite perception,
knowledge, happiness, and vigor. These attributes are not, however,
manifested by worldly soul, because it is smeared with Karmas. The
basic purpose of religion is the upliftment of the soul which may
also be considered a restrained life. For this purpose, various
rituals have been devised which help in progressively getting rid of
the impurities and defilements and eventually liberating the soul
from the bondages of Karmas. One of the most important ritual is
Pratikraman, which must be performed by all Jains young or old.
During this ritual we can review our demeritorious activities on a
daily basis. Sooner we realize our mistakes and ask for forgiveness,
the easier it will be to shred off the bondage of Karmas from our
soul.
The ritual of Pratikraman is devised as to cover six essentials
to be performed by everyone. Let us try to understand their
significance in our daily life. They are:
1) SAMAYIK - To stay in equanimity.
2) CHAUVISANTHO - Adoration and worship of 24 Tirthankars.
3) VANDANA - Obeisance to Monks and Nuns.
4) PRATIKRAMAN - Turning back to Self.
5) KAYOTSARGA - Meditation on Self.
6) PRATYAKHYAN - Vow for some enouncement.
The First essential is Samayik, which is staying in equanimity.
This amounts to purification of the Self by withdrawing from all
cravings and aversion. This purification is outward as well as
inward. For outward purification we clean our body, put on simple
plain clothes, occupy some quiet place and seat on a mat in order to
insulate the body from other contacts. For inward purification, the
mind is to be set at rest and it should not feel joy or sorrow, gain
or loss for worldly events. One has simply to observe everything
very dispassionately without in anyway reacting to them. In Samayik,
we can recite Navakar Mantra which is the unique Jain incantation.
By that recitation we humbly offer obeisance to all those who are
liberated or are in the process of liberation. There are five
categories of such entities which are considered supreme irrespective
of any specific identification. By offering obeisance to them we
cultivate a sense of modesty within, and respect for the supreme
entities. This is helpful to purify the passions like anger, enmity,
ego, arrogance, vanity, greed etc. This is inner purification.
During Samayik we restrain our physical and verbal activities and we
engage our minds in meditation, atonement, or reading scriptures.
Our Samayik is for 48 minutes during which we renounce all worldly
activities while monks and nuns take vows to stay in equanimty for
the rest of their lives. So Samayik gives us a glimpse to see how
easy or hard it is to live in equanimity and ultimately prepare us
for monkhood life.
The second essential, Chauvisantho, or Chaturvinshatistava, means
adoration of 24 Tirthankaras. In this, we pray to the 24 Tirthankars
and admire their principal attributes. This reminds us of their
achievements, their victories over passions like anger, ego, deceit
and greed, which in turn motivates us to overcome our similar
passions. This will also help us to purify our minds and make us
receptive to virtues. We also appreciate the Tirthankars for showing
us the path of liberation.
Third essential is Vandana, in which we bow down to monks and
nuns and express our reverence for them. They are our current
religious guides and preceptors. We pay our respect to them for
sparing some of their valuable time for upliftment of our souls.
When we bow down, it generates the feeling of humbleness that helps
us to overcome our sense of ego and anger. It also reminds us that
some time we too have to renounce the worldly attachments like them.
Fourth essential is Pratikraman. Let us first understand what
Pratikraman is. Pratikraman means turning back to the Self.
Transgression of any limitation is called Atikraman. This is
popularly known as Atichar. Atichar can be said as a lapse from code
of conduct. So literally Pratikraman means turning back from
transgressions. As a Jain householder we are supposed to observe 12
minor vows against five major vows observed by monks and nuns.
During Pratikraman, we overview our activities for any transgressions
which might have occurred among these vows. So, Pratikraman reminds
us to live within set limitations. There is a five fold code of
conduct pertaining to: 1) Knowledge, 2) Perception, 3)zBehavior, 4)
Austerity, and 5) Exercising vigor. There are also various
restrictions laid down to regulate our essential activities. Monks
are supposed to avoid all sorts of violence, lying, stealing,
sensuousness and possessions. Laymen have their limitations and
cannot avoid them totally. Restrictions in these respects have,
therefore, been modified. There are five minor vows (Anuvrats),
three subsidiary vows (Gunavrats) laid down for augmenting the
effectiveness of the minor vows, and four disciplinary vows
(Shikshavrats). Any lapse or transgression of these vows is called
Atikraman. Therefore we undertake Pratikraman by pondering over the
code and the restraints one by one and take into consideration the
faults and lapses pertaining to them with a view to atonement.
During this Pratikraman, even if we might not have taken these vows,
we still atone for lapses pertaining to them and wish that one of
these days we can take those vows. This way, we try to ask for
forgiveness for our ill actions and purify ourselves and improve upon
our future activities. This enables us to shed off some of our
previous Karmas and also to slow down or prevent the inflow of new
Karmas.
Let us now discuss when Pratikraman should be done. Ideally,
Pratikraman is considered due as soon as a transgression takes place.
Sooner we atone for the lapse, minimal would be the bondage of the
Karma. We may, however, not be vigilant enough to get conscious of
the lapse as soon as it occurs. Since we happen to transgress some
limitations every now and then, it is laid down that we should do
Pratikraman twice a day. One is called Evening (Devashi)
Pratikraman, which is meant for the lapses during the day time and
should be done at the end of the day, at sunset. The other known as
Morning (Rai or Raishi) Pratikraman is meant for lapses during the
night time and should be done in the morning at sunrise. The
intention in laying down two Pratikramans a day is that a person can
easily recall the lapses or transgressions in which he might have
indulged during that particular day or night. He can therefore atone
for the same without involving undue delay. Many people, however,
think that they cannot spare that much time every day. Such people
should do Pratikraman at least once every fortnight. This is known
as Fortnightly (Pakshik) Pratikraman. There are some people who
think that they cannot spare even that much time. Such people should
do at least one Pratikraman every four months, known as Four Monthly
(Choumasi) Pratikraman. There are many people who think that they
cannot spare even that much time. All of them must do at least one
Pratikraman every year. This Yearly (Samvatsari) Pratikraman is
considered a must for every Jain.
There is a special significance for this "must". The passions
(Kashayas) that defile the nature of the soul are of 4 types. The
worst one is known as Anantanubandhi Bondage, meaning very severe and
long lasting bondage, lasting to over a year, upto many, many lives.
A Pratikraman washes off such defilements. Samvatsari Pratikraman
thus helps in washing off the defilements pertaining to a whole year,
thereby limiting the duration of the defilements to less than a year
and thus avoid very severe bondage. Pratikraman also reminds us
every year not to engage into such sinful activities.
Fifth essential is Kausagga or Kayotsarga. The word Kayotsarga
is made up of two words, "Kaya" meaning body, and "Utsarga" meaning
giving up. So during Kayotsarga, one gives up physical activities
and concentrates upon the true nature of the soul as being distinct
from the body. This is also called Meditation. During Kausagga soul
rectifies its transgrations of the present as well as of the past.
This helps it to get rid of some of its Karmas because of physical
suffering. We may mentally recite Logassa Soutra one line for each
respiration, which lasts for 25 respirations. During Kayotsarga, we
give up all the physical activities except following 13 on which we
have no control. They are 1) breathing in and out, 2)zcoughing, 3)
sneezing, 4) yawning, 5) belching, 6) passing body gas, 7) dizziness,
8) nausea, 9) fainting, 10) subtle bodyly movements, 11) subtle
movements about swallowing sputum, 12) subtle flickering of eyes, and
13) other exceptional actions from fear of thieves, king, fire,
fierce animals, etc. By practicing pure Kayotsarga, we slowly and
steadily get control over our physical and verbal activities and
ultimately mental activities too.
Sixth essential, Pacchakhan or Pratyakhyan, means taking vow or
formal renunciation of certain activities. By renunciation one
closes the doors to incoming of Karmas from that particular activity
for a specified time. Experience from this renunciation also gives a
glimpse of how one can control desires and ultimately prepare for
higher renunciation. This helps to introduce discipline in our life
and prepare mind for ascetic life which can ultimately lead to
liberation.
Everyone must understand three very important phenomena for
spiritual uplift. They are: 1) Inflow of Karmas to our soul, known
as Asrava, 2) Stopage of inflow of Karmas to prevent contamination,
known as Samvar, and 3) Eradication of Karmas which are already
attached to the soul, known as Nirjara.
So as we realize the importance of these six essentials of a
Pratikraman, we should perform Pratikraman as often as possible, with
the goal of liberating our soul from the cycle of births and deaths.
=====================================================================
SAMAYIK
Lesson 1
OBEISANCE TO FIVE SUPREMES
Namo Arihant„nam, I bow down to Arihants; Namo Siddh„nam, I bow
down to Siddhas; Namo Žyari„nam, I bow down to Žch„ry„s; Namo
Uvajz„y„nam, I bow down to Up„dhy„ys; Namo Loe savva S„hunam, I bow
down to the universal fraternity of S„dhus and S„dhvies.
This fivefold obeisance destroys all sins, and is the foremost
among all the auspicious activities.
Lesson 2
THE OBEISANCE TOTEACHERS
(This is done to present Sdhus, or to Lord Arihant in North-East)
With three times clockwise movements of the folded hands, I bow
down and kneel down to you. I honor you, Lord, and I respect you.
You are Blessed, you are Auspicious, and you are Divine. You are
learned, and you give peace to all souls.
Lesson 3
REPENTANCE FOR SINS OCCURRED WHILE WALKING
I desire to free myself from all my sins. I may have pained
living beings while walking on the road. While coming or going, I
may have crushed living beings, seeds, plants, dew, anthills, spider
webs, live water, or live earth. Whatever living beings or souls,
with one sense, two senses, three senses, four senses or five senses,
that I may have inflicted pain, crushed, attacked, covered with dust,
rubbed, collided with one another, tormented by turning on one side
or completely upside down, moved from one place to another,
frightened, bothered, alarmed or separated from life: may all such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 4
UPLIFTING THE SOUL
(Preparation for Meditation)
I do Kayotsarg, that is, foresake all activities by adopting a
motionless posture for repenting and achieving further purification,
and for nullifying and destroying my sins and Karmas, by remaining at
one place for uplifting of my blemished soul. Let my Kayotsarg be
unbroken and nonviolate from exceptions such as breathing in or out,
coughing, sneezing, yawning, burping, passing bodily gases,
dizziness, vomiting sensation, fainting, subtle bodily movements such
as swallowing sputum, or flickering of eyes, or by thieves, King,
fire, fierce animals, etc. Until I complete it by mentally reciting
Navkar Pad to the Arihants, I will keep my body steady at one place,
in complete silence and meditation, and keep away from all sinful
activities. (Now stay in Kayotsarg for 25 respirations.)
Lesson 5
PRAYER TO 24TIRTHANKARS AND ALL SIDDHAS
I chant, appreciate, and praise Arihant Lords, and the Kevali
Lords, who are the destroyers of Karma enemies, conquerors of love
and hatred, founders of fourfold Sanghas and who cause luminescence
in the entire universe. I bow down to them. The names of these 24
Tirthankars are:
Shri Rushabhadev Swami, Shri Ajitnath Swami,
Shri Sambhavnath Swami, Shri Abhinandan Swami,
Shri Sumatinah Swami, Shri Padmaprabhu Swami,
Shri Suparshvanath Swami, Shri Chandraprabhu Swami,
Shri Suvidhinath Swami, Shri Shitalnath Swami,
Shri Shreyansanath Swami, Shri Vasupujya Swami,
Shri Vimalnath Swami, Shri Anantanath Swami,
Shri Dharmanath Swami, Shri Shantinath Swami,
Shri Kuntunath Swami, Shri Aranath Swami,
Shri Mallinath Swami, Shri Munisuvrat Swami,
Shri Naminath Swami, Shri Neminath Swami,
Shri Parshvanath Swami, and Shri Mahavir Swami.
May these 24 Tirthankars and other Kevali Jinas, who have removed
the Karma particles, who have destroyed and ended the cycle of aging
and death, be pleased with me.
Oh! Lord Siddhas, you are supreme in the Universe, free from
Karmas. I have praised you verbally, bowed down to you physically,
and worshipped you mentally; hence do bestow upon me the benefit of
true faith and deep meditation, and may you give me the supreme
position of Siddha.
Oh! Lord Siddhas, purer than the moon, brighter than the sun,
calmer than oceans, confer upon me the blessed Liberation.
Lesson 6
TAKING (ADOPTING) THE VOW OF SAMAYIK
I abandon the mind, body, and speech of the sinful activities,
the area being the entire universe, the time limit being forty-eight
minutes, and above that, until I do not ritually complete the vow,
with my pure attitude, by six limitations attentively and vigilantly.
Oh Respected Lords, I perform the vow of Samayik.
Oh! Reverend Lords, I undertake Samayik and vow to abandon all
sinful activities, in two ways, that is, I will not do and I will not
get it done, and by three means of mind, speech and body, until my
vow lasts. Oh Reverend Lords, I refrain from sins, I censure my
sins, and even more so in the presence of you, I vow to keep my soul
away from sins.
Lesson 7
OBEISANCE TO THE VIRTUOUS
Part 1 - Siddhas and Arihants
I offer respect to Lord Siddhas and Arihants, who are: Pioneers
of religion, Founders of fourfold Sangh, Self enlightened, Supreme,
Strong as lions, Pure like the best Pundarik lotuses, Like the best
Gandhasti elephants.
In the universe, you are the supreme, master of all, beneficent
to all, and Illuminating like a lamp.
You are: Endowers of fearlessness, Bestower of true vision,
Guides to the religious path, Givers of shelter to those troubled by
life and death, Donors of religion, Preachers, Leaders, Guides, and
Charioteers of the right faith.
You end the transmigration of souls from the cycle of births.
You are an island for the souls sinking in the life-ocean, Saviours
of souls. You are bearers of absolute knowledge and vision. Your
ignorance is totally gone. You are victors of craving and aversion,
and are the cause for others to win over the same.
You have crossed over the ocean of transmigration and cause
others to do so. You are self-enlightened ones and are inspirator of
enlightened faith to others. You have Self-liberated from Karmas and
are liberators to others.
You are the Omniscients lords, have omnivision. You are free
from calamity, steadfast, free from diseases, infinite and endless,
unperishable, and unmolested.
Oh! Lord Siddhas, you have reached to the state from where re-
birth is ruled out and you are liberated, while Oh! Lord Arihants,
you have reached to the state from where re-birth is ruled out and
you would be liberated.
My salutation to those Jineshwaras who have conquered all seven
fears.
UVASAGGAHARAM SOOTRA (OPTIONAL)
(by Manubhai Doshi)
I bow to Lord Parshwanath, who is served by the demi-god Parshwa,
who is the remover of all afflictions, free from all sorts of Karmas,
the destroyer of the poison of the poisonous animals, and is the
abode of bliss and well being.
If one regularly wears the charm of Vishadharsfulling (snake
charmer) on his neck, planetary animosity, disease, plague and severe
fevers would be calmed down.
Aside from that charm, even bowing to you would be highly
fruitful (resulting in divine life etc.); all beings would not
(thereby) be in an unhappy or a miserable state.
If one gains the truth presented by you, which is superior even
to the desire yielding tree, the soul can gain ageless and immortal
state without any obstacles.
Great graceful Lord, I have adored you this way with devoted
heart, therefore Lord Parshwanath, kindly bless me with the true
knowledge in every (remaining) birth.
JAY VIYARAY SOOTRA (OPTIONAL)
(by Manubhai Doshi)
Detached Lord, preceptor of the universe, victory to you. My
Lord, by your grace, let me have the following:
Disillusion for embodyment, treading along the true path,
attainment of desired fruits, abandonment of activities against the
public interests, worship of the worthy, benevolent action, contact
of true guides, and lifelong and uninterrupted following of your
precepts.
Detached Lord, your scriptures forbid and treat it a bondage to
ask for any specific reward for the deeds. Still, I pray for
servitude at your feet birth after birth. By bowing to you, let me
get destruction of afflictions and Karmas, equanimous death and gain
the benefit of true perception.
Lesson 7 (continued)
OBEISANCE TO THE VIRTUOUS
Part 2 - Monks (Sadhus) and Nuns (Sadhvies)
I offer respect to all those monks and nuns, who go around with
the permission of their superiors and follow the principles laid down
for them by passionless Lord Arihants and Siddhas.
They are my religious teachers, perceptors and preachers,
conferrers of true faith and knowledge, the ornaments of path of
Jainism, and are worthy of many titles.
I offer obeisance to them now, and again and again, and let it
reach wherever they may be.
Lesson 8
THE PROCEDURE TO COMPLETE SAMAYIK
I have completed Samayik, subject to the limitations of matter,
space, time and attitude. In this vow of Samayik, there were five
faults to be avoided. They were:
1. Mentally indulging in a foul way,
2. Indulging in foul language,
3. Indulging in foul acts,
4. Negligence or carelessness, and
5. Terminating it too soon.
If I have indulged in any of the above, then may all such faults
be dissolved. TASSA MICHCHHAMI DUKKADAM.
If I have not behaved properly, not observed properly, not
worshiped properly, as ordained by the Lord Vitraag, then may all my
lapses be dissolved.
While performing Samayik, if I have indulged in any of the mental
gossips about sex, food, or politics, then may all such faults be
dissolved.
While performing Samayik, if I have fallen a prey to any of the 4
instincts of appetite, fear, passion or possessiveness, then may all
my such lapses be dissolved.
While performing Samayik, if I have thought of committing
violations (Atikrama), made preparation for the commission of such
violations (Vyatikrama), attempted to commit such violations
(Atichara), or actually committed the violations (Anachara) of any
restraints, then may all my such lapses be dissolved.
Samayik Vrat was undertaken, performed, and completed in a
professed manner. If any error has crept in, then may all such
lapses be dissolved.
While performing Samayik, during recitation, if any scriptural
errors have been committed, by way of omissions, inclusions, or
variations of the text, then may all my errors be dissolved. TASSA
MICHCHHAMI DUKKADAM.
=====================================================================
PRATIKRAMAN
Lesson 1
OBEISANCE TO FIVE SUPREMES
(Recite this Lesson for three times)
I bow down to Arihants, Siddhas, Acharyas, Upadhyays and to the
universal fraternity of Sadhus and Sadhvies. This fivefold obeisance
destroys all sins, and is the foremost among all the auspicious
activities.
Lesson 2
THE OBEISANCE TOTEACHERS
(This is done to present Sadhus, or to Lord Arihant in North-East)
(Recite this Lesson for three times)
With three times clockwise movements of the folded hands, I bow
down and kneel down to you. I honor you, Lord, and I respect you.
You are Blessed, you are Auspicious, and you are Divine. You are
learned, and you give peace to all souls.
Lesson 3
PERMISSION TO START PRATIKRAMAN
My adorable teachers, sitting steady at one place, I pray for
your permission for repentance (Pratikraman) of lapses committed
during the day time.
I am doing Pratikraman to prevent the incoming new Karmas, and to
erase previously accumulated Karmas, and for pondering over the
violations pertaining to vows while attempting to acquire knowledge
and perception.
Lesson 4
DESIRE FOR ATONEMENT
Oh! Forgiving Gurudev, I want to bow to you, by keeping away all
faults, to the extent of my power. Oh! Forgiving Gurudev, bowing my
head I ask for your forgiveness for the faults that have been
committed, while undertaking essential activities during the day
time.
Oh! Forgiving Gurudev, I will refrain from any of the thirty-
three unworthy acts, pertaining to false notions, evil mind, rude
words, anger, pride, cunning, or greed, that upset religious vows.
Oh! Forgiving Gurudev, I resent such unworthy acts, and in your
presence, I atone for the same, and I will keep my soul away from all
such sins.
Lesson 5
GNAN (KNOWLEDGE) AND ITS LAPSES
I am repenting for whatever violations might have occurred during
the day regarding knowledge, faith, character and worship.
In the presence of Arihants and Siddhas, I pray for forgiveness
if while studying, learning, and contemplating these, any indulgence,
fault or violation have been sustained in any of the following ways:
1. Reciting text incorrectly, carelessly, or inaccurately,
2. Reciting and handling text disrespectfully,
3. Omission and inclusion of words,
4. Knowledge given to an unworthy person, or
5. Recitation at improper time, and at improper place.
If I have indulged in any of the above faults or lapses, then I
pray that my such faults be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 6
TRUE FAITHAND ITS LAPSES
I desire to know the true and perfect meaning of the holy
scriptures; to develop faith towards true God, Guru and Religion; and
to serve, and to associate with such Gurus who have studied the holy
scriptures in depth. I desire to abandon the hypocrites who consider
sinful acts as religious. I also, want to disassociate from those
who have deserted religion after right perception. I wish to become
a follower of the saints and keep faith in those who follow true
religion.
There are following five major violations pertaining to faith:
1. Loss of faith,
2. Following wrong faith,
3. Doubting about consequences,
4. To be impressed by outward showy performances, or
5. To associate with the wrong.
If I have indulged in any of the above five violations by
physical, verbal or mental activities, then may all my such faults be
dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 7
NON-VIOLENCE
First Minor Vow (Anu Vrat)
The first minor vow is to refrain from violence towards all
living beings. When will that auspicious day come in my life, when I
would take the vow not to kill deliberately, intentionally or
unknowingly, any of the mobile beings, namely those with two senses,
three senses, four senses, and five senses, except those which may
inflict pain to my body or my dependents? Until I can take that vow,
I shall try not to hurt or kill the smallest lives, or ask anyone
else to do so, or encourage those who are doing so mentally,
verbally, or physically.
There are following five major violations pertaining to this vow
of non-violence:
1. Confining any being inclusive of animals and birds where it
could hurt them, or where there is no freedom,
2. Hitting them with sticks or by any other means,
3. Piercing nose, ear, or ampulating limbs or any part of the
body,
4. Making them carry heavy load, or
5. Depriving them of food, shelter, etc.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 8
TRUTHFULNESS
Second Minor Vow (Anu Vrat)
The second minor vow is to refrain from speaking gross lies.
When will that auspicious day come in my life, when I can take vow
not to speak lies, pertaining to matrimonial matters, trading in
animals or land, misrepresenting or denying somebody's property
deposited, or becoming a false witness, etc? Until I can take this
vow, I shall try not to lie or ask someone else to lie for me, or
encourage those who indulge in lies mentally, verbally, or
physically.
There are following five major violations pertaining to this vow
of truthfulness:
1. Uttering dreadful or shocking words,
2. Divulging someone's secrets,
3. Wrong advice,
4. False witnessing or preaching, or
5. False documentation or forgery.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 9
NON-STEALING
Third Minor Vow (Anu Vrat)
The third minor vow is to refrain from theft. When will that
auspicious day come in my life, when I can take the vow not to take
someone's belongings without permission, steal buried treasure, open
someone's package, open someone's lock with another key, or knowingly
take someone's belonging, stealing personally, asking someone else to
do so for me, or encouraging others to do so mentally, verbally, or
physically? Until I take this vow, I shall try to observe these
principles in my life, to the best of my abilities.
There are following five major violations pertaining to this vow
of non-stealing:
1. Buying stolen or smuggled goods,
2. Helping any thief, burglar, or smuggler,
3. Doing anything against the state or forbidden by law,
4. Using inaccurate weighing or measuring instruments, or
5. Adulteration, or supplying inferior goods after showing
superior variety.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 10
SELF-CONTROL OVER SENSUALITY
Fourth Minor Vow (Anu Vrat)
The fourth minor vow is to refrain from gross sensuality. When
will that auspicious day come in my life, when I can take this vow to
be content with my own spouse and forbid sensual pleasures with
anybody other than spouse? This is to be observed in three ways,
personally, asking someone else to do for me, or encouraging others
to do so mentally, verbally, or physically. Until I take this vow, I
shall try to observe these principles in my life, to the best of my
abilities.
There are following five major violations pertaining to this vow
of self-control over sensuality:
1. Having marital relationship with minor spouse,
2. Having pre-marital or extra marital relations,
3. Having perverse relations,
4. Getting others involved into sensual pleasures, or
5. Being obsessive towards sensual activities.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 11
LIMITATION ON ACCUMULATIONS
Fifth Minor Vow (Anu Vrat)
The fifth minor vow is to lay down limitations on property and
possessions. When will that auspicious day come in my life, when I
can take the vow to set limits on accumulations of real estate,
jewelry, garments, apparatus and instruments, food provisions,
housewares, vehicles, etc? I shall try not to accumulate possessions
over and above the limits so set. This is to be observed in three
ways: personally, asking some one to do for me, or encouraging others
to do so mentally, verbally, or physically.
There are following five major violations pertaining to this vow
of limitation of accumulations:
1. Accumulating too much open land or properties,
2. Accumulating too much gold, silver, precious jewelry, etc.,
3. Accumulating too much cash,
4. Accumulating too many vehicles, or
5. Accumulating too many housewares and equipments.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 12
GEOGRAPHIC LIMITATIONS
Sixth Vow - First (Supporting) Guna Vrat
The first supporting vow is to restrict dealings within limited
directions. When will that auspicious day come in my life, when I
can take the vow and set limits on dealing in different directions?
They are upward, downward, East, West, North and South, and I will
stay within that. I shall try to observe these limitations to the
best of my abilities, and try not to cross them willingly and get
involved in the five evils of violence, lies, theft, passion, and
greed. I would not do it myself, or ask someone else to do it for
me, or encourage them to do so mentally, verbally, or physically.
There are following five major violations pertaining to this vow
of geographic limitations:
1. Crossing the limits of upward direction,
2. Crossing the limits of downward direction,
3. Crossing the limits of Eastern, Western, Northern, or
Southern directions,
4. Curtailing the limit of one direction to extend the limits of
an another, or
5. Proceeding in spite of indication that the limit is over.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 13
LIMITATION ON CONSUMPTION AND OCCUPATIONS
Seventh Vow - Second (Supporting) Guna Vrat
The second supporting vow is to restrict the amount and number of
articles which can be used and re-used, and avoid occupations
involving gross violence. When will that auspicious day come in my
life, when I can take the vow to restrict the number of towels,
napkins, bathing water, garments, tooth brushes, oils, lotions,
pastes, cosmetics, ornaments, incenses, beverages, sweets, variety of
grains, pulses, ghee, oil, milk, curds, green vegetables, fruits,
number of items in diet, water, flowers, etc? I also desire that I
be able to restrict the number of vehicles, footwear, beds,
mattresses, animate things such as fruits with seeds, unboiled water,
etc. I shall try to restrict to the best of my abilities, from
consuming or using such and other things and not to exceed the set
limits, personally, asking some one else to do for me, or encouraging
others to do so mentally, verbally, or physically. I shall also try
not to get engaged in any occupation that involves gross violence to
other living beings, personally, asking some one else to do so, or
encouraging others to do so mentally, verbally, or physically.
There are following five major violations pertaining to this vow
of limitation of consumption:
1. Consuming animate things,
2. Using inanimate things, that are in contact with animate
things,
3. Consuming something that is partially cooked,
4. Consuming something that is cooked in a cruel way, or
5. Consuming something in which there is less to eat and more to
discard.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
There are following five major violations pertaining to this vow
of limitation of occupations:
1. Occupations in which furnaces are used,
2. Occupations in which trees are cut,
3. Occupations in fermented goods, such as liquor,
4. Occupations of renting animals, birds, etc.,
5. Occupations involving excavations and explosions,
6. Trades in ivory, bones, horns, fur, etc.,
7. Manufacturing activities concerned with crushing, etc.,
8. Trades in lard, honey, meat, fat, etc.,
9. Trades in sealing wax, etc.,
10. Trades in poisonous and toxic substances such as opium, and
pesticides, etc.,
11. Occupations in which animals, birds, fish, etc. are tortured
or killed,
12. Occupations in which animals, birds, etc. are ampulated,
13. Occupations in which fires are set in forests, fields, etc.,
14. Occupations in which lakes, wells, ponds, etc. are dried up,
or
15. Occupations in which wicked men, prostitutes, or call girls
are supported.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 14
RESTRICTING PURPOSELESS VIOLENCE
Eighth Vow - Third (Supporting) Guna Vrat
The third supporting vow is to refrain from purposeless and
meaningless violence. When will that auspicious day come in my life,
when I can take the vow not to get involved in any of the meaningless
violent activities? These activities are concentration on evil,
cruel, or mournful thoughts, reluctance towards righteous or good
deeds, possession of deadly weapons, and preaching of sinful acts,
and one should not indulge in them in any of the three ways of doing
personally, asking some one else to do, or encouraging others to do
so, mentally, verbally, or physically. I shall try to observe these
principles in my life, to the best of my abilities.
There are following five major violations pertaining to this vow
of restrictions on purposeless violence:
1. Uttering words that would arouse passion,
2. Performing bad gestures,
3. Carelessly speaking meaningless jargons,
4. Collecting deadly weapons, or
5. Excessive attachment towards consumer items.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 15
SELF-CONTROL FOR SHORT TIME (SAMAYIK VRAT)
Ninth Vow - First (Training) Shiksha Vrat
This training vow is to remain in self-control, whenever an
opportunity arises. I will undertake to do a Samayik, that is self-
control, for at least 48 minutes, and do it flawlessly. During this
I will refrain from sinful and evil activities personally, asking
some one else to do so, or encouraging others to do so mentally,
verbally, or physically.
There are following five major violations pertaining to this vow
of self-control for short time:
1. Mentally indulging in a foul way,
2. Using foul language,
3. Doing foul acts,
4. Performing Samayik negligently and carelessly, or
5. Terminating it prematurely.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 16
DAY TO DAY ADDITIONAL LIMITS
Tenth Vow - Second (Training) Shiksha Vrat
This vow is to put additional limits of the six directions for
one day, from the dawn of the day, for one day and one night. I will
observe this vow to limit myself from willful and physical movements
in any of these directions mentally, verbally, or physically.
There are following five major violations pertaining to this vow
of day to day additional limits:
1. Calling for something or someone from beyond the set limits,
2. Sending for something or someone beyond the set limits,
3. Sending anything beyond the set limits,
4. Summoning anyone beyond the set limits by shouting, or
5. Conveying any message beyond the set limits by gesture.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 17
PRACTICING THE LIFE OF A MONK (POSHADH VRAT)
Eleventh Vow - Third (Training) Shiksha Vrat
This vow is to train the soul in pure religious activities for
one day. When the circumstances arise, from the dawn of the day for
one day and one night, I will live like a monk, to become pure by
doing so. That day I will observe fast or eat only once; abstain
from passions; and avoid jewelry, gold, flower garlands, cosmetics,
and all other worldly things. I will observe the same mentally,
verbally, and physically.
There are following five major violations pertaining to this vow
of practicing the life of a monk:
1. Making bed carelessly without taking care of living beings,
2. Not sweeping or sweeping carelessly the place for making the
bed,
3. Not watching carefully the places while walking,
4. Disposing the excrete carelessly without looking for living
beings, or
5. Not following this vow in proper manner.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 18
SHARING WITH GUESTS AND OTHERS
Twelfth Vow - Fourth (Training) Shiksha Vrat
This vow is to share food and provisions with saints, or with
whoever, who may come to get food and provisions. I shall cherish
desire of offering and sharing with religious saints and others who
have renounced everything; who take only innocent food, water, other
eatables, etc.; who wear simple white clothes, use wooden pots and
utensils, etc.
There are following five major violations pertaining to this vow
of sharing with guests and others:
1. Mixing inanimate and animate things while offering,
2. Covering inanimate with animate things with an intention to
avoid offering,
3. Offering something, which is spoiled, fermented or stale,
4. Asking others to offer instead of offering myself, in spite of
being personally able to offer, or
5. Indulging in pride for offering.
If I have indulged in any of the above acts, then may all my such
sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 19
SANTHARA - A RELIGIOUS FAST TO DEATH
When all the purposes of life have been served or when the body
becomes unable to serve any purpose, I wish to be able to adapt
Santhara, a religious fast to death. Then I would abandon all
eighteen types of sins and four types of foods. I would also abandon
my body, which is very dear to my mind, the abode of my faith, like a
box of ornaments containing precious stones. I would not care for
the body in spite of feeling cold, hot, hungry, thirsty, or
undergoing insect bites, troubles by other people, diseases including
those which may cause delirium, or other severe physical suffering.
I wish to be able to abandon my body to my last breath. In this
case, I would remain indifferent to death, to the extent of my
ability.
At that time, I would sweep and clean the place of my need, would
be very careful where I dispose the waste, lay a bed of grass or
straw, sit on such bed, face the north-east direction, with crossed
folded legs or a posture possible under the state of health, with
folded hands, saying "Salutations to the Arihant Lords, who have
already attained Moksha." Then I would bow to a Guru, if present,
and I would repent for my misdoings, violent acts, falsehoods,
thefts, sensualities, and worldly belongings. During Santhara, I
wish to be able to shun all unworthy acts personally by me, or asking
some one else to do for me, or encouraging others to do so mentally,
verbally, or physically.
There are following five major violations pertaining to this vow
of Santhara:
1. Desiring worldly status like becoming an emperor, or wealthy
after death,
2. Desiring to become a divine personality after death,
3. Desiring prolonged life with the view of becoming popular,
4. Desiring early death, in order to cut short the physical
pains, etc., or
5. Desiring sensual pleasures of the world.
I shall try to avoid all such lapses, but if I do indulge in any
of the above acts, then I pray that may all my such sins be
dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 20
THE EIGHTEEN SINFUL ACTIVITIES
In our life we come across the following eighteen sinful
activities: to hurt or kill living beings, to lie, to steal,
unchastity, worldly possessiveness, anger, pride, deception, greed,
craving, aversion, quarrelling, allegation, gossiping, criticism,
being happy in sinful acts, being unhappy in religious acts, to lie
maliciously, to trust wrong God, Guru or religion. If I have
committed any of above eighteen sinful acts, personally, asked
someone else to do for me, or encouraged others to do so, then in the
presence of infinite Siddhas and Kevalis, I ask for forgiveness. May
all my such sins be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 21
25 TYPES OF WRONG BELIEFS (MITHYATVA)
There are twenty-five different types of wrong beliefs:
1. Stubbornly supporting the false view point, without
discrimination of true or false,
2. Believing in all gods and teachers without discrimination,
3. Persisting in views and opinions, in spite of knowing that
they could be false,
4. Suspicion about true religion,
5. Absolute ignorance,
6. Celebrating so-called festive or holy occasions of gods or
teachers who do not conform to true religion,
7. Worshipping Tirthankars with selfish motives,
8. Agreeing with hypocrites,
9. Considering living as non-living, and
10. Considering non-living as living,
11. Considering saint or monks as non-saintly or no monk,
12. Considering non-saints or no monks as saints or monks,
13. Considering liberated souls as non-liberated, and
14. Considering non-liberated souls as liberated,
15. Considering holy as unholy, and
16. Considering unholy as holy,
17. Considering the path of Jainism as equivalent to other paths,
and
18. Considering other faiths as equivalent to Jainism,
19. Understating the facts of Jainism,
20. Overstating the facts of Jainism, or
21. Stating contrary to the facts of Jainism,
22. Disrespecting teachers, saints, etc.,
23. Not believing in religious practices,
24. Glorifying ignorance, and
25. Ill-behaving with teachers, saints, etc.
If I have indulged in any of these above twenty-five beliefs,
personally, asked, or encouraged others to do so, then in the
presence of infinite Siddhas and Kevalis, I ask for forgiveness. May
all my such faults be dissolved. TASSA MICHCHHAMI DUKKADAM.
Lesson 22
AUSPICIOUS FOURS
Four auspicious entities: Arihants are auspicious. Siddhas are
auspicious. Sadhus are auspicious. The religion taught by Kevalis
is auspicious.
Four supreme entities: Arihants are supreme. Siddhas are
supreme. Sadhus are supreme. The religion taught by Kevalis is
supreme.
I seek shelter in four. I seek shelter in Arihants. I seek
shelter in Siddhas. I seek shelter in Sadhus. I seek shelter in the
religion taught by Kevalis.
Those who accept these four auspicious supreme entities, and seek
their shelters, will cross the ocean of life and end all Karmas. The
endless happiness of Moksha is obtained by them who sing their
praises faithfully. In this world, these four are the only shelters
and there are no other shelters. Those who solicit the shelter of
these four, attain the imperishable eternal status. They attain
Moksha.
Lesson 23
OBEISANCE TO SHRI ARIHANT AND KEVALI LORDS
First, I beg forgiveness from the present Tirthankars and Kevali
Lords, who dwell in the Panch Mahavideha Kshetra. By praising the
virtues of these Lords, even with slight interest, many Karmas will
be expelled. If this is done with deep interest, then one may earn
the Tirthanhkar Gotra Nam Karma. Names of these 20 Tirthankars are:
Shri Simandhar Swami, Shri Jugmandhar Swami,
Shri Bahu Swami, Shri Subahu Swami,
Shri Sujatnath Swami, Shri Svayamprabh Swami,
Shri Rishabhanan Swami, Shri Anantveerya Swami,
Shri Suprabh Swami, Shri Vishalprabh Swami,
Shri Vajradhar Swami, Shri Chandranan Swami,
Shri Chandrabahu Swami, Shri Bhujangdev Swami,
Shri Ishwar Swami, Shri Nemprabh Swami,
Shri Veersen Swami, Shri Mahabhadra Swami,
Shri Devajassa Swami, and Shri Ajeetsen Swami.
To these 20 to 160 Tirthankars, and to 30 to 90 million Kevali
Lords, be our salutations at every moment. How are these Lords?
Such are these Lords, who know and perceive our thoughts, who
know and perceive every happening, who know and perceive the
occurrences of all times and who see the 14 Rajloks as clearly as
water taken in hands. These Lords have infinite knowledge (Gnan),
infinite vision (Darshan), infinite character (Charitra), infinite
austerity (Tapa), infinite patience (Dhairya) and infinite Vigour
(Veerya). They bear 6 virtues. The Tirthankars bear 34 unique
qualities, 35 types of truth involving speeches, 1008 excellences,
are devoid of 18 violations and bear 12 virtues. They all have
already done away with 4 Ghati Karmas and are desirous of destroying
the remaining 4 Aghati Karmas, for going to Muktishila. They solve
the doubts of Jivs, they possess all the means, they are able-bodied,
Kevalgnani, Kevaldarshi, and possess the God-said character. They
possess perfect true faith, topmost meditation, purest hue and purest
virtues. By the 64 Indras, they are worth adoring, saluting and
worshipping. They possess the greatest vigour and such other
virtues.
Blessesed are those villages, cities, townships and the capital
cities where these Lords must be preaching. There the Kings,
ministers, family-heads, community-heads and such other personalities
listening to the preachings of the Lords must be purifying their
ears, they are blessed. Seeing the Lord and having a glance at him,
they must be purifying their eyes, they are blessed. By giving away
the provisions, food, water, etc. and 14 such other types of
donations, they must be purifying their hands, they are blessed.
Oh! Great Lords! You dwell in Panch Mahavideha Kshetra, and I, a
sinner, humble servant, virtue-less, am sitting here. Any sins
pertaining to your Gnan, Darshan, Chartitra and Tap, whatever
disrespect, ill-behaviour, ill-worship or offence has been committed,
then with folded hands, shunning pride, and bowed head, I repeatedly
beg for your forgiveness. TASSA MICHCHHAMI DUKKADAM.
Lesson 24
OBEISANCE TO SHRI SIDDHA LORDS
Second, I beg forgiveness from the infinite Siddha Lords. By
praising the virtues of these Lords, even with slight interest, many
Karmas will be expelled. If this is done with deep interest, then
one may earn the Tirthanhkar Gotra Naam Karma. The names of the 24
Tirthankars who have become Siddhas from Bharat Kshetra in this time
cycle (Avasarpini Kaal) are:
Shri Rushabhadev Swami, Shri Ajitnath Swami,
Shri Sambhavnath Swami, Shri Abhinandan Swami,
Shri Sumatinath Swami, Shri Padmaprabhu Swami,
Shri Suparshvanath Swami, Shri Chandraprabhu Swami,
Shri Suvidhinath Swami, Shri Shitalnath Swami,
Shri Shreyansanath Swami, Shri Vasupujya Swami,
Shri Vimalnath Swami, Shri Anantanath Swami,
Shri Dharmanath Swami, Shri Shantinath Swami,
Shri Kuntunath Swami, Shri Aranath Swami,
Shri Mallinath Swami, Shri Munisuvrat Swami,
Shri Naminath Swami, Shri Neminath Swami,
Shri Parshvanath Swami, and Shri Mahavir Swami.
I offer obeisance at every moment to these 24 Tirthankars and
infinite others who lived earlier, who have destroyed all 8 types of
Karmas, and have been liberated. The 8 types of Karmas are:
Knowledge obscuring Karma (Gnanavaraniya Karma)
Perception obscuring Karma (Darshanavaraniya)
Feeling producing Kara (Vedaniya Karma)
Delusion causing Karma (Mohaniya Karma)
Life span determining Karma (Ayushya Karma)
Physique determining Karma (Naam Karma)
Status determining Karma (Gotra Karma)
Inability causing Karma (Antary Karma)
Destroying all these 8 Karmas, they dwell above Muktishila, the
Platform of Liberation. Where is this Muktishila?
First, comes the Jyotish Chakra. 790 jojans away from this earth
is the galaxy of stars, 10 jojans further is the abode of the Sun, 80
jojans above that is the abode of the Moon, 4 jojans above that is
the abode of the Constellations, 4 jojans above that is the abode of
Mercury, 3 jojans above that is the abode of Venus, 3 jojans above
that is the abode of Jupiter, 3 jojans above that is the abode of
Mars, and lastly, 3 jojans above that is the abode of Saturn, thus
till 900 jojans extends the Jyotish Chakra.
Millions of jojans away from there, there are 12 Devloks.
Innumerable jojans above these are the 9 Grevayaks. Innumerable
jojans above that are the 5 highest abodes. 12 jojans above the
banners of these great abodes is the Muktishila.
How is this Muktishila? This Muktishila has a diameter of 4.5
million jojans, has a central thickness of 8 jojans and its circumference
is as thin as the wings of a fly, and is as bright as a cow's milk, the
moon, a gem, a silver bar, a pearl necklace or even the milky ocean.
Even brighter than them all combined.
One jojan above this Muktishila, in the sixth part of its last two
miles, dwell the blemishless, formless Siddha Lords.
These Siddhas are colorless, odorless, matterless, formless,
imperishable, hunger-less, misery-less, disease-less, without
sadness, birth-less, age-less, death-less, body-less, Karma-less,
eternal and abode of unending bliss and happiness. Great are thou oh
Lords!
You dwell in Siddha Kshetra, in the state of liberation, and I, a
sinner, humble servant, virtue-less, am sitting here! If I have
indulged in any lapses pertaining to your knowledge, perception,
character and austerities, or if have been instrumental of any
disrespect, ill-behaviour, ill-worship or offence, then with folded
hands, shunning pride, and bowed head, I repeatedly beg for your
forgiveness. TASSA MICHCHHAMI DUKKADAM.
Lesson 25
OBEISANCE TO SHRI SADHU-SADHVIJIS
Third, I beg forgiveness from the Ganadhars, and past and present
Acharyas, Upadhyays and Sadhu-Sadhvis. The Ganadhars possess 52
virtues, Acharyas possess 36 virtues, Upadhyays possess 25 virtues,
and Sadhu's possess 27 virtues.
We are truly indebted to our religious teachers, preceptors and
preachers, who are great scholars, great monks, great men; who know
the essence of the scriptures and are well-versed in it. They are on
the path of salvation, and they guide others on the same path. They
are like a boat or a voyage ship helping us to cross the ocean of
life. They are like a wish-fulfilling gem, ornamental to the Jain
religion.
Also, all the Ganadhars, and many Acharyas, Upadhyayas and Sadhus
have already attained liberation or heaven by repentance, criticism
of their own sins, etc., so we are highly obliged to them.
Also in the universe, there are at present, Acharyas and
Upadhyayas, possessing similar virtues, all under the command of Shri
Vitraag Lords. Their number may range from 200 to 900 million. Let
our repeated salutations be to them.
How are these Masters? They are followers of the 5 great vows of
non-violence, truth, non-stealing, celibacy, and possessionlessness.
They practice 5 Samitis that lay down ways and methods of carrying
out essential activities of life, and 3 Guptis pertaining to control
of mind, speech, and body. They have innate affection for all six
types of living beings. They are free from 7 types of fears and 8
types of prides. They practice absolute celibacy strictly following
the 9 guidelines. They practice the 10 fold religion of the monks.
They practice 12 types of austerities, and 17 types of restraints.
They are overcome all 22 types of adversities, and are embedded with
27 attributes of the monks. They take food free from all violations.
They avoid indulging in the 52 types of misdoings. They have
abandoned the use of animate things and use only inanimate things.
They have abandoned the wealth and passions and the worldly
attachments. They are oceans of equanimity and are full of sympathy,
etc. virtues.
You dwell in villages, townships, cities, etc. and I, a sinner,
humble servant, virtue-less, am sitting here! If I have indulged in
any lapses pertaining to your knowledge, perception, character and
austerities, or if have been instrumental of any disrespect, ill-
behaviour, ill-worship or offence, then with folded hands, shunning
pride, and bowed head, I repeatedly beg for your forgiveness. TASSA
MICHCHHAMI DUKKADAM.
Lesson 26
SALUTATIONS TO SHRI SHRAVAK-SHRAVIKAS
Next, I beg forgiveness from the Shravak-shravikas, the lay
followers of true faith, who are numerable within Adhi Dweep (two and
a half islands) and innumerable outside Adhi Dweep. These Adhi
Dweeps are Jambu Dweep, Dhatakikhand Dweep and half of Pushakarvar
Dweep. Each Dweep consists of three Kshetras (regions), which are
Bharat, Mahavideh and Airavat Kshetras.
How are these Shravaks and Shravikajis? They exceed you and me
in charity, character, austerity, virtues, etc. They do Pratikraman
inclusive of six essentials, twice a day. In a month, they do two,
four or six Poshadhs, or live saintly lives. With true faith, they
bear the 12 vows, 11 meditations, and 3 aspirations. They have
sympathy towards all weaker lives.
They know the 9 fundamentals of life. They bear the 21 virtues
of the Shravaks.
They consider others' wealth and possessions as totally useless
to them like stones, they consider all men and women except their
spouses as father-sons or mother-sisters. They are firmly religious,
and are unshakable even by deities. Their spirit of religion is
marrow-deep.
If I have indulged in any disrespect, misbehavior, or offence to
such Shravak and Shravikas, then with folded hands, shunning pride,
and bowed head, I repeatedly beg for their forgiveness. TASSA
MICHCHHAMI DUKKADAM.
I apologize to Shravak-Shravikas. I apologize to those who bear
true vision. I apologize to the obliging brothers and sisters. I
apologize to the parents.
I also apologize to the 8.4 million types of lives which are as
under:
700 thousands Earth-bodied
700 thousands Water-bodied
700 thousands Fire-bodied
700 thousands Air-bodied
1 million Vegetable-bodied
1.4 million Ordinary vegetable and plant bodied
200 thousands Beindriya (souls with 2 senses)
200 thousands Teindriya (souls with 3 senses)
200 thousands Choindriya (souls with 4 senses)
400 thousands Hellish beings
400 thousands Heavenly beings
400 thousands Beasts and Panchendriyas (souls with 5 senses)
1.4 million Human beings.
While trespassing, getting up or sitting down, knowingly or
unknowingly, if I have slain or have gotten them slain, pierced or
cut, pained or tortured any of these living beings, then in the
presence of Arihants, and infinite Siddha Lords, I pray for my sins
being dissolved. TASSA MICHCHHAMI DUKKADAM.
I forgive all, may all forgive me, I am friendly to all, I have
enmity for none.
OBEISANCE TO FIVE SUPREMES
I bow down to Arihants, Siddhas, Acharyas, Upadhyays and to
the universal fraternity of Sadhus and Sadhvies. This fivefold
obeisance destroys all sins, and is the foremost among all the
auspicious activities.
Lesson 27
DESIRE FOR ATONEMENT
Oh! Forgiving Gurudev, I offer obeisance while keeping away from
all sins, to the extent of my power. Oh! Forgiving Gurudev, bowing
my head, I ask for your forgiveness for the faults that have been
done and the sins committed, while undertaking essential activities
during the day.
Oh! Forgiving Gurudev, I will refrain from all of the thirty-
three unworthy acts, false notions, evil mind, rude word or improper
physical act, anger, pride, deception, or greed, which upset every
religious vow by undue behavior.
Oh! Forgiving Gurudev, I repent for such unworthy acts, and in
your presence, I atone for the same, and I will keep my soul away
from all sins.
Lesson 28
UPLIFTING THE SOUL
(Preparation for Meditation)
I do Kayotsarg, that is, foresake all activities by adopting a
motionless posture for repenting and achieving further purification,
and for nullifying and destroying my sins and Karmas, by remaining at
one place for uplifting of my blemished soul. Let my Kayotsarg be
unbroken and nonviolate from exceptions such as breathing in or out,
coughing, sneezing, yawning, burping, passing bodily gases,
dizziness, vomiting sensation, fainting, subtle bodily movements such
as swallowing sputum, or flickering of eyes, or by fear of thieves,
King, fire, fierce animals, etc. Until I complete it by mentally
reciting Navkar Pad to the Arihants, I will keep my body steady at
one place, in complete silence and meditation, and keep away from all
sinful activities. (Now stay in Kayotsarg for 25 respirations.)
Lesson 29
PRAYER TO 24TIRTHANKARS AND ALL SIDDHAS
I chant, appreciate, and praise Arihant Lords, and the Kevali
Lords, who are the destroyers of Karma enemies, conquerors of love
and hatred, founders of fourfold Sanghas and who cause luminescence
in the entire universe. I bow down to them. The names of these 24
Tirthankars are:
Shri Rushabhadev Swami, Shri Ajitnath Swami,
Shri Sambhavnath Swami, Shri Abhinandan Swami,
Shri Sumatinath Swami, Shri Padmaprabhu Swami,
Shri Suparshvanath Swami, Shri Chandraprabhu Swami,
Shri Suvidhinath Swami, Shri Shitalnath Swami,
Shri Shreyansanath Swami, Shri Vasupujya Swami,
Shri Vimalnath Swami, Shri Anantanath Swami,
Shri Dharmanath Swami, Shri Shantinath Swami,
Shri Kuntunath Swami, Shri Aranath Swami,
Shri Mallinath Swami, Shri Munisuvrat Swami,
Shri Naminath Swami, Shri Neminath Swami,
Shri Parshvanath Swami, and Shri Mahavir Swami.
May these 24 Tirthankars and other Kevali Jinas, who have shred
off the Karma particles, who have destroyed and ended the cycle of
aging and death, be pleased with me.
Oh! Lord Siddhas, you are supreme in the Universe, free from
Karmas. I have praised you verbally, bowed down to you physically,
and worshipped you mentally; hence do bestow upon me the benefit of
true faith and deep meditation, and may you give me the supreme
position of Siddha.
Oh! Lord Siddhas, purer than the moon, brighter than the sun,
calmer than oceans, confer upon me the blessed Liberation.
Doing Pratikraman, with right faith, I offer obeisance to the 24
Jineshwars by three means which are mentally, verbally, and
physically.
Thus, having repented for sins, having reverted back from sins,
having criticized the sins, having become free from thorns, I
repeatedly apologize to Arihants, Siddhas, Teachers, Preceptors,
Sadhus and Gurus. TASSA MICHCHHAMI DUKKADAM.
I take a vow from now until sunrise (or next one or two hours, if
it is a Raysi Pratikraman), to abstain from the following four kinds
of foods: solid foods, drinks, dry-fruits, and mouth freshening
spices. I would be pardoned if anything was forced into my mouth; or
if I put anything in mouth unintentionally; or if I have to break
this vow as per instruction of my religious teacher to prevent my
meditation from being disturbed by obsession.
Oh Lord! First Samayik, second Chauvisantho, third Vandana,
fourth Pratikraman, fifth Kausagga, and sixth Pachchakhan, all the
six essentials have been completed.
Regarding this, if any letter, word, verse has been undersaid,
oversaid, or otherwise said, then in the presence of Arihants, and
infinite Siddha Lords, I pray that the said lapses be dissolved.
TASSA MICHCHHAMI DUKKADAM.
Pratikraman done with false belief is equalivalent to being
without vows, and that done with reluctance is equalivalent to being
involved in passions. In such cases the ritual may be subject to
different lapses and violations. If I have been involved in thinking
of committing such violations (Atikrama), or made preparation for the
commission of such violations (Vyatikrama), or attempted to commit
such violations (Atichara), or actually committed the violations
(Anachara), knowingly or unknowingly, then in the presence of
Arihants and infinite Siddha Lords, I pray that all my such faults be
dissolved. TASSA MICHCHHAMI DUKKADAM.
Regarding Pratikraman of the past deeds, Sanvar of the present
ones, and Pachchakhan for the time to come, if any sins, or lapses
are knowingly or unknowingly incurred, then in the presence of
Arihants, and infinite Siddha Lords, I pray that all my such faults
be dissolved. TASSA MICHCHHAMI DUKKADAM.
SHANTI STOTRA (Prayer for peace) (OPTIONAL)
(by Manubhai Doshi)
(1) After offering obeisance to Lord Shantinath, who is the abode
of bliss and who has destroyed all the perturbations, I am
praying the same Lord Shantinath with enchanting words for
peace of devotees.
(2) Repeated obeisance, with utterance of the singular letter
`Oum', to the victorious Lord Shantinath, who is worthy of
worship, and who is the gracious Lord of the restrained
(monks and ascetics).
(3) Repeated obeisance to the praiseworthy Lord Shantinath, who
is worshipped by all the three worlds and who is endowed with
the best and most valuable wealth (of Self realization).
(4) Incessant obeisance to the invincible Lord who is worshipped
by the king of all gods and who is most eager to protect all the
living beings of the universe.
(5) & (6) Goddess Vijaya (Victoria) is the destroyer of all the
miseries, pacifier of all evils, and controls evil planets, ghosts,
demons and witches. She is prayed to, because she acts for the
benefit of the people and gets pleased with the enchanting
phrases containing the word `Shanti' of Lord Shantinath, to
whom you may offer obeisance.
(7) Goddess Vijaya, graceful, conqueror, invincible, unconquerable
and omnivictorious, obeisance be to you.
(8) (Vijaya), the bestower of safety, happiness and bliss to the
entire religious order, and of peace, contentment and support
to the saints, victory to you.
(9) (Vijaya), the bestower of desirables, the source of detachment
and salvation, eager to extend fearlessness to all the beings and
provider of well being, obeisance to you.
(10) Blessed, ever ready goddess, (you are) provider of patience,
joy, intellect and intelligence to the devoted, faithful beings.
(11) Goddess Vijaya, augmentor of prosperity, reputed fame of all
those in the universe who are attached to Jain order and offer
obeisance to Lord Shantinath, be victorious.
(12) & (13) Now protect us from the risks of water, fire, poison,
poisonous beings, evil planets, serious diseases, wars, demons,
hordes of enemies, plague, burglars, wild animals, etc. Protect
and provide well being and peace and do it forever, provide
contentment and support and bestow bliss.
(14) Graceful and gifted (goddess), provide well being, peace,
contentment, support and bliss to all beings. (I am enchanting)
`Oum, Namo, Namo, Hram, Hrim, Hrum, Hrah, Yah, Kshah,
Hrim, Fut, Fut, Swaha'.
(15) That way, Jayadevi provides bliss to those who offer obeisance
by spelling the letters (pertaining to Shantinath). Repeated
obeisance be to that Lord Shantinath.
(16) This Shanti Stotra, composed of enchanting words from the
ancient Acharyas, destroys the risks of water etc. and provides
peace to the devotees.
(17) Whoever appropriately recites, listens, or ponders over this
(Stotra) daily, (he) and (the composer) Mandevasuri will attain
salvation.
(18) Afflictions get destroyed, obstacles get uprooted, and the mind
rests in peace by worshipping the omniscients.
(19) The Jain order, which is the bliss of all blissfuls, which is
the cause of all well beings, and which is the foremost among
all religions, prevails victorious.
OBEISANCE TO FIVE SUPREMES
I bow down to Arihants, Siddhas, Acharyas, Upadhyays and to the
universal fraternity of Sadhus and Sadhvies. This fivefold obeisance
destroys all sins, and is the foremost among all the auspicious
activities.
END SAMAYIK AS PER THE PROCEDURES
=====================================================================
GLOSSARY OF NON-ENGLISH WORDS
Acharya/ji A Sadhu who is learned, is master of scriptures,
and is head of a Sangh.
Adhi Two and a half.
Aghati The four types of Karmas, whose effect on soul are
much milder than the other four. These effects
end at the end of a life.
Airavat Name of a Kshetra.
Antary A Ghati Karma that obstructs the vigor of soul.
Anuvrat A vow that is not as strict as a Mahavrat. Anuvrats
are for people living family lives. The five Vrats
are: Ahimsa, Truth, Non-stealing, Self-control,
and Limited-Accumulation.
Ara One of the six divisions of time. Runs from
thousands to billions of years. The 5th Ara already
started some 2,500 years ago.
Arihant Conqueror of internal enemies, such as anger,
pride, deceit, greed, jealousy, hatred, intrigue,
passions, etc.
Atithi One who may come any time, unexpectedly,
without invitation, and still welcome with love and
respect.
Atma Soul.
Ayushya An Aghati Karma that determines how long one
would live.
Beindriya Lives with two senses, namely touch and taste.
Bharat Name of a Kshetra. We live in this Bharat
Kshetra, located in southern Jambu Dweep.
Charitra Conduct, or behavior, without any hatred or
attachment. A pure soul is completely free from
attachments and hatreds.
Chauvisantho A prayer to the twenty four Tirthankars of this
Kaal in Bharat Kshetra. We list, bow, and praise
them for their great virtues.
Choindriya Lives with four senses, namely touch, taste, smell,
and sight.
Darshan Perception. A pure soul has infinite perception.
Darshanavaraniya A Ghati Karma that obscures the capacity of soul of
perceiving everything.
Dev A soul in heaven, or at a high spiritual level.
Devlok Heaven.
Dhairya Patience. A pure soul has infinite patience.
Dhatakikhand Name of a Dweep.
Dukkadam Bad deed or fault/lapse.
Dweep A large isolated area. There are two and a half
Dweeps, each with three Kshetras in them.
Ganadhar/ji The first (principal) disciples of Tirthankars.
Mahavir had eleven.
Gandhasthi The best elephant.
Ghati The four types of Karmas, whose effects are much
stronger than the other four. These effects last for
many lives.
Gnan Knowledge. A pure soul has infinite knowledge.
Gnanavaraniya A Ghati Karma that obscures the capacity of soul of
knowing everything.
Gotra An Aghati Karma that determines the status.
Grevayak High heaven.
Gunavrat Three vows that enhance the five Anuvrats.
Gupti Self-controls over Mind, Speech, and Body.
Guru/ji/dev A religious teacher.
Jain A follower of Jainism. ("Jai" means Victory.)
Jainism The religion preached by Mahavir and other
Tirthankars, with high emphasis on conquering
the inner enemies.
Jambu Name of a Dweep.
Jina/Jineshwar Another word for Tirthankars, based on "Jai."
Jiv Soul.
Jojan A unit of measuring very long distances.
Jyotish Chakra Area of space in which zodiac planets, stars, etc. are
located.
Kaal Time. Runs into more than billions of years, per
cycle.
Karma A deed, good or bad. Upon maturing, it delivers its
fruit. There are 4 Ghati and 4 Aghati types of
Karmas. Effects of Ghati karmas are much
stronger, and they last for many lives.
Kausagga A motionless state of body, as if the soul has
departed from it.
Kayotsarga Same as Kausagga, above.
Kevaldarshan Infinite perception. After acquiring it, the cycle of
births and deaths is broken forever. Any soul can
attain it, by getting rid of Karmas, attachments,
and hatreds. With it come Kevalgnan, infinite
Dhairya, Tapa and Veerya.
Kevaldarshi One who has Kevaldarshan.
Kevalgnan Infinite knowledge.
Kevali/gnani One who has Kevalgnan.
Kshetra An area, site, or location where human lives exist.
Each Kshetra has four more similar counterparts.
Mahavideha Name of a Kshetra. Twenty Tirthankars are there
in existence, right now, so they are the most sacred
Kshetras.
Mahavrat A vow that is much stricter than an Anuvrat. Only
Sadhus dare to take it. There are five Mahavrats.
Mantra A prayer with magical powers, charms.
Michchhami Dissolution.
Mohaniya A Ghati Karma that deludes the capacity of soul of
thinking properly.
Moksha The state of liberation for a soul.
Muktishila The topmost area of universe, the area of freedom.
After death, a liberated soul rises to it, and never
comes back from there. Every soul in there has
infinite Gnan, Darshan Dhairya, Tapa, and Veerya.
Muni One who keeps Maun (silence). He only observes,
without praising or complaining.
Naam An Aghati Karma that determines the physique.
Navkar A prayer consisting of nine lines, the most
meaningful of all the prayers.
Pachchakhan Formality for taking a vow.
Pad Line of a poem, or a step.
Panch Five.
Panchendriya Lives with five senses, namely touch, taste, smell,
sight, and hearing.
Poshadh A day chosen by a householder to live like a Muni.
Pratikraman Going back to the original virtues (of soul), which
include compassion, peace, even-temperament,
forgiveness, etc.
Pundarik The best lotus.
Pushakarvar Name of a Dweep. Only half of it is used for living.
Rajlok The universe is divided into 14 Rajloks, consisting
of hells, Dweeps, heavens, etc.
Sadhu A man who has given up the family life, wealth,
and worldly comforts for seeking liberation, and
learning religious scriptures.
Sadhvi/ji A female Sadhu.
Samayik State of calmness and equanimity of mind and
speech. Usually 48 minutes for householders, and
a lifetime for Sadhus.
Samiti Five areas of cautiousness: Walking, Speaking,
Taking food, Handling materials, and Discarding
excrete.
Sangh Fourfold society, as founded by a Tirthankar,
consisting of male and female Sadhus and
householders, all following the principles of
Jainism.
Santhara/o Peaceful, voluntary and planned religious death.
Sanvar Prevention of influx of Karmas.
Shikshavrat Four vows, which prepare and train a householder
for the eventual Muni life.
Shravak/ji Male householder, following the principles of
Jainism.
Shravika Female householder, like above.
Shri A prefix used to indicate respect.
Siddha One who has achieved liberation from cycles of
births and deaths, and now in Muktishila.
Sootra A scripture, written in Ardhamagdhi language.
Tapa Penance, or austerities. Intended to destroy the
Karmas. A pure soul has infinite Tapa.
Tassa For that.
Teindriya Lives with three senses, namely touch, taste, and
smell.
Tirthankar One who reestablishes the religion and fourfold
society of Sadhus, Sadhvis, Shravaks, and
Sharavikas.
Upadhyay/ji A Sadhu who is learned, has mastered, and teaches
religious scriptures.
Vandana Act of bowing, or offering salutations.
Vedaniya An Aghati Karma that determines the pain and/or
pleasure giving situations.
Veerya Strength or vigor. A pure soul has infinite vigor.
Vitraag One whose attachment (for materials) is gone.
Vrat Vow.
Sometimes "ji" or "dev" is added as a suffix for additional respect, where
indicated.
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